Abstract
In the study of religious politics, taking seriously the spiritual values and motivations of leaders is both important and problematic. On the one hand is the risk of neglecting or misunderstanding the spiritual infrastructure from which religious politics emerge. On the other hand is the risk of bias by taking too seriously the stated values and beliefs of religious actors. Against these alternatives, the present account accepts, as is basic in cultural anthropology, that subjective realities are one important dimension, among others, to consider in relation to the practical results of action. This chapter hence complements rather than takes at face value the suggestion that Buddhist religious values are not particularly significant in the academic study of Tibetan Buddhist politics.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Similar content being viewed by others
Notes
Gyatso, T. (1962) My Land and My People (New York: Warner Books), p. 108.
Mullin, G. (2001) The Fourteen Dalai Lamas (Ithaca: Snow Lion), p. 475;
Goldstein, M. (1991) A History of Modern Tibet, 1913–1951: Demise of the Lamaist State (Berkeley, CA: University of California Press) pp. 362–63.
For example, Geertz, C. (1973) The Interpretation of Cultures (New York: Basic Books);
Weber, M. (1978) Economy and Society (Berkeley: University of California Press), pp. 3–62.
Weber, M. (2007) The Religion of India: The Sociology of Hinduism and Buddhism (New Delhi: Munsiram Manoharlal), Part 3.
See Shakya, T. (1999) The Dragon in the Land of Snows (New York: Penguin), pp. 185–211;
Shakabpa, T. W. D. (1967) Tibet: A Political History (New Haven, CT: Yale University Press), pp. 316–22;
Schaik, S. v. (2011) Tibet (New Haven: Yale University Press), pp. 231–37.
Tuttle, G. and Schaefer, K. (2013) A Tibetan History Reader (New York: Columbia University Press);
Snellgrove, D. and H. Richardson (1995) A Cultural History of Tibet (Boston: Shambala);
Norbu, J. T. and Turnbull, C. (1968) Tibet (New York: Simon and Schuster).
Compare more generally with Erving Goffman’s (1963) Stigma (Englewood Cliffs: Prentice Hall);
Goffman, E. (1967) Interaction Ritual (New York: Penguin),
For example, Mullin, G. (1988) Path of the Bodhisattva Warrior (Ithaca: Snow Lion Press), pp. 55–86.
See also Maher, D. (2010) ‘Sacralized Warfare,’ in M. Jerryson and M. Juergensmeyer (eds.) Buddhist Warfare (New York: Oxford Univeristy Press).
See Scott, J. (1998) Seeing Like a State (New Haven: Yale University Press).
See Chen, S. (2009) Living with ‘Tibet.’ PhD Dissertation (Atlanta: Emory University).
See Roemer, S. (2008) The Tibetan Government-in-Exile (New York: Routledge).
Arakeri, A. V. (1998) Tibetans in India (New Delhi: Reliance Publishing House), p. 98.
Palakshappa, T. C. (1978) Tibetans in India (Delhi: Sterling), p. 73.
Subba, T. B. (2010) Flight and Adaptation (Dharamsala: Library of Tibetan Words and Archives), p. 111.
Nowak, M. (1984) Tibetan Refugees (New Brunswick: Rutgers University Press), p. 108.
For example, Harris, C., and Shakya, T. (2003) Seeing Lhasa (Chicago: Serindia), p. 99.
See Gyatso (1997) The Gelug/Kagyu Tradition of Mahamudra (Ithaca: Snow Lion);
Gyatso (1999) Ethics for a New Millennium (New York: Penguin);
Gyatso (2000a) Dzogchen: The Heart Essence of the Great Perfection (Ithaca: Snow Lion);
Gyatso (2000b) The Meaning of Life (Somerville: Wisdom Publications);
Gyatso (2003a) The Compassionate Life (Somerville: Wisdom Publications);
Gyatso (2003b) Stages of Meditation (Somerville: Wisdom Publications);
Gyatso (2005) Practicing Wisdom (Boston: Wisdom Publications);
Gyatso (2006) How to See Yourself as You Really Are (New York: Atria);
Gyatso (2007) Mind in Comfort and Ease (Somerville: Wisdom Publications);
Gyatso (2011) Beyond Religion: Ethics for the Whole World (New York: Houghton Mifflin Harcourt).
See Chattopadhyaya, A. (1981) Atisa and Tibet (Delhi: Motilal Banarsidass).
See discussion by Lempert, M. (2012) in Discipline and Debate: The Language of Violence in a Tibetan Buddhist Monastery (Berkeley, CA: University of California Press).
See Bultrini, R. (2013) The Dalai Lama and the King Demon: Tracking a Triple Murder Mystery Through the Mists of Time (New York: Tibet House);
Curren, E. (2006) Buddha’s Not Smiling (Staunton: Alaya Press);
Lehnert, T. (1998) Rogues in Robes (Nevada City: Blue Dolphin Press);
Brown, M. (2004) The Dance of Seventeen Lives (London: Bloomsbury Press).
Taupier, R. (2012), ‘Mongols and Oirats as Peacekeepers,’ in B. Knauft and R. Taupier (eds.) Mongolians After Socialism (Ulaanbaatar: Admon Press).
Weber, M. (1958) The Religion of India (Glerncoe: The Free Press).
Editor information
Editors and Affiliations
Copyright information
© 2016 Bruce M. Knauft
About this chapter
Cite this chapter
Knauft, B.M. (2016). Tibetan Buddhist Leadership: Recent Developments in Historical Context. In: Kawanami, H. (eds) Buddhism and the Political Process. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-137-57400-8_9
Download citation
DOI: https://doi.org/10.1007/978-1-137-57400-8_9
Publisher Name: Palgrave Macmillan, London
Print ISBN: 978-1-349-84747-1
Online ISBN: 978-1-137-57400-8
eBook Packages: Political Science and International StudiesPolitical Science and International Studies (R0)